Chapter 9

2 Jesus is transfigured. 11 He instructeth his disciples concerning the coming of Elias: 14 casteth forth a dumb and deaf spirit: 30 foretelleth his death and resurrection: 33 exhorteth his disciples to humility: 38 bidding them not to prohibit such as be not against them, nor to give offence to any of the faithful.

1. Some of them. The first verse of ch. 9 more properly belongs as the closing verse of ch. 8 (cf. Matt. 16:28; Luke 9:27).

2. After six days. [The Transfiguration, Mark 9:2–13=Matt. 17:1–13=Luke 9:28–36. Major comment: Matthew.]

3. As snow. Textual evidence favors (cf. p. 146) the omission of these words.

White them. Or, “bleach them.”

10. Kept that saying. In spite of the fact that they missed much of what it was their privilege to learn from the experience, the disciples evidently were impressed by Christ’s statement that He would rise from the dead. However, they could not grasp the idea of a suffering Messiah. They were still blinded by the popular concept of the Messiah as a mighty conqueror (see on Luke 4:19).

Rising from the dead. The disciples were puzzled as to what connection such an event might have with the One whom they considered to be the Messiah.

12. It is written. See Ps. 22; Isa. 53; etc.; see on Luke 24:26.

Son of man. Jesus here uses the familiar designation by which He commonly referred to Himself (see on Matt. 1:1; Mark 2:10).

Set at nought. Or, “treated with mockery.”

14. When he came. [The Demon-possessed Boy, Mark 9:14–29=Matt. 17:4–21=Luke 9:37–43^a. Major comment: Mark. See Retirement from Public Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] On the day following the Transfiguration, Jesus and the three disciples descended from the mount of transfiguration to the plain below, where the other nine awaited their return (see Luke 9:37; cf. DA 426). Either of the two Galilean “plains” specifically mentioned in the Bible, the plain of Gennesaret (see on Luke 5:1) or the Valley of Esdraelon, is considered to be a likely area for the vicinity of the mount of the transfiguration. Probably that unnamed mount was not far from one or the other of these “plains” (see on Matt. 17:1).

Scribes. See p. 55.

Questioning with them. That is, arguing with them or heckling them, as the context makes plain. The attitude of the scribes was obviously hostile. This detail is mentioned only by Mark. These hostile scribes may have been some of the ones who “came from Jerusalem” for the purpose of alienating the respect of the people for Jesus and to report on what He said and did (see on Mark 7:1; Matt. 16:1). As so often in the past, they attacked Jesus through His disciples (see Mark 2:16, 18, 24; 7:5). On this occasion they sought to represent Jesus and His disciples as impostors by making much of the fact that here was a demon over which the disciples were powerless (cf. DA 427).

15. Greatly amazed. The reason for amazement at the approach of Jesus is perhaps best explained as the reaction of the crowd to the traces of glory that undoubtedly remained on the faces of those who had witnessed the Transfiguration (cf. Ex. 34:29–35; DA 427).

16. He asked the scribes. It seems that the scribes became silent as Jesus approached. No doubt the tense atmosphere that prevailed, and for that matter, the very presence of the scribes, made it evident that they had been belaboring the nine disciples.

17. One of the multitude. Having been silenced and chagrined by Jesus whenever they had endeavored to discredit Him in the past, the scribes withdrew from the contest (see on Mark 2:19; 7:11–13; Matt. 16:1–4; cf. DA 427). This gave the father of the poor, demon-possessed boy opportunity to present his request personally.

Brought unto thee. Luke (ch. 9:38) says that the father requested Jesus to “look upon” his son. In the Greek, this was a common idiom for a medical examination.

A dumb spirit. For a discussion of demon possession see Additional Note on Chapter 1.

18. Pineth away. Gr. xeµrainoµ, “to dry up,” or “to wither.” In James 1:11 xeµrainoµ is used of the withering of grass. Perhaps the father is here describing the progressive worsening of the boy’s physical condition, or he may be describing a stage of seizure in which the boy’s body stiffened.

They could not. Textual evidence may also be cited (cf. p. 146) for adding the words “cast him out.” Compare the disciples’ experience with that of Gehazi (see 2 Kings 4:31).

19. Faithless. That is, “without faith,” or “unbelieving.” Compare God’s appraisal of Israel during the days of Moses (see Num. 14:27; Heb. 3:17–19). It does not seem likely that Jesus had the father of the demon-possessed boy in mind as He spoke these words, for the father’s faith was not the only obstacle in the way of the healing of his son. Because the disciples themselves were primarily at fault (see on Mark 9:29), it would almost seem that the Saviour had them in mind particularly. But He did not desire to single them out for censure in public, and so did not make them the direct object of His remarks. However, if the disciples were “unbelieving,” how much more the crowd.

How long? These words imply that Jesus here speaks as a divine being, one who has temporarily assumed human form.

Suffer you. Literally, “endure you,” or “sustain you.” Moses repeatedly had the same experience with Israel in the wilderness (see Num. 20:10).

20. Wallowed. Or, “rolled around.” The boy was a pitiable sight.

21. Asked his father. A detail recorded only by Mark.

How long? This is the only recorded instance where Jesus made specific inquiry of the case history of one whom He healed. His reasons for doing so upon this occasion are not entirely clear. Possibly He called upon the father to give a description of the disease and its effects in order that those standing by might fully appreciate the boy’s grave condition (see on v. 18). It may have been for this reason that Christ permitted the evil spirit to convulse the boy as it came out (see on v. 26).

22. To destroy him. The case was chronic, and therefore, from a human point of view, more difficult to deal with. In the Greek (see Matt. 17:15) the expression “sore vexed” was generally used to describe diseases which human skill had been unable to alleviate.

If thou canst. See on ch. 1:40.

Help us. The father makes the boy’s case his own (cf. Matt. 15:22, 25).

24. Mine unbelief. The father would not have brought his son if he had not already possessed a measure of faith (cf. on John 4:43–54).

25. People. Literally, “crowd.” This incident probably occurred during the period of retirement from public ministry, during which Jesus sought to escape publicity and to avoid arousing enthusiasm which He did not purpose to satisfy (see on Matt. 15:21). Jesus therefore proceeded to effect the cure without further delay.

Rebuked the foul spirit. The demon had caused the boy’s physical condition. The result would disappear along with the cause (see Luke 9:42).

26. Rent him sore. That is, “greatly convulsed him,” or “convulsed him intensely.” Jesus may have permitted this final manifestation of the demon’s power in order that the contrast between the pitiful condition of the boy and his condition when relieved of the demon might be the more apparent.

As one dead. The boy was utterly exhausted by the violence of the spasm that had seized him.

27. Jesus took him. The demon had departed, and now the touch of Jesus restored the boy’s strength (see on ch. 5:27).

28. The house. The definite article, “the,” implies that this was a particular house that Christ considered His home, possibly Peter’s home in Capernaum (see on chs. 1:29; 2:1), a temporary home for Jesus during the remainder of His stay in Galilee (cf. DA 432).

Why could not we? The Twelve had cast out demons during the course of their Third Galilean Tour (see ch. 6:13). They were at a loss to account for the fact that the power that Jesus had imparted should have departed from them.

29. This kind. The scribes had attributed the helplessness of the nine disciples to the presumed superior power of the demon, asserting that Jesus’ control was limited to the less powerful demons (cf. DA 427). The real trouble, however, lay not in the power of the demon, but in the spiritual impotence of the disciples.

But by prayer. Christ does not here refer to prayer offered in connection with the casting out of demons. He is not concerned with momentary prayer, but with a life actuated by prayer. During the absence of Peter, James, and John with Christ, the nine disciples had been dwelling on their discouragements and personal grievances, in a spirit of jealousy because of the favor shown their absent companions (see DA 431). Their state of mind and heart made it impossible for God to work through them.

Fasting. Textual evidence favors the omission (cf. p. 146) of this word. See on Matt. 6:16; Mark 2:18.

30. They departed thence. [A secret Journey Through Galilee, Mark 9:30–32=Matt. 17:22, 23=Luke 9:43b–45. Major comment: Mark. See Retirement from Public Ministry.] That is, from the foot of the mount of transfiguration, where Jesus had healed the afflicted boy (see on v. 14).

Passed through Galilee. Perhaps by a circuitous route ending at Capernaum (see on Matt. 17:24). This secret journey through Galilee probably occupied several days during the latter part of the summer of a.d. 30, about seven or eight months prior to the crucifixion.

Would not. If Jesus were to remain long in one locality, the word would soon spread around and throngs of people would gather, and their coming would interrupt the important instruction He sought to impart to His disciples. Hence it seems that Jesus went from place to place in Galilee, probably avoiding the cities and villages that, a few months before this, had witnessed His mighty works. By-passing the cities and towns would be one effective way to prevent people from learning of His whereabouts. Even the disciples failed to profit fully by the words of instruction He had to give, and if the inner circle of believers was lacking in spiritual perception, the common people would not profit by what Christ had to say at this time.

31. He taught. Literally, “He was teaching,” that is, He kept on teaching. This is the second of at least three specific occasions on which Jesus told the disciples plainly of His coming sufferings and death (cf. on Matt. 16:21; 20:17–19). There were no doubt other times when Jesus gave them similar instruction, as implied by Matt. 16:21. The desire to be alone with His disciples in order that He might impart this information to them apparently accounts for the secrecy with which Jesus now went about Galilee (see on Mark 9:30; cf. DA 432).

Son of man. See on Matt. 1:1; Mark 2:10.

The third day. See on pp. 248-250.

32. They understood not. In spite of all that Jesus had told them, in plain language (see on v. 31), in plain language (see on v. 31), the disciples still misunderstood (see on Luke 9:45). The principal reason the disciples failed to understand was that they did not want to believe it necessary for the Messiah to suffer and die (see on Matt. 16:22, 23). Such an idea posed a bold challenge to their preconceived opinions about the Messiah (see on Luke 4:19). They expected that eventually Christ would reign as a temporal prince and were unwilling to surrender their glowing expectations of the honor they anticipated sharing with Him when that time should arrive (cf. DA 415, 417; see on Luke 4:19).

Afraid to ask. Realizing, perhaps, that they shared the point of view recently put forward by Peter, and that should they speak now it would be only to express the same thoughts (see on Matt. 16:22, 23), they remained silent. According to Matt. 17:23, they were “exceeding sorry,” that is, “greatly distressed.”

33. Came to Capernaum. [Humility, Reconciliation, and Forgiveness, Mark 9:33–50=Matt. 18:1–35=Luke 9:46–50. Major comment: Matthew and Mark. See Retirement from Public Ministry; The Ministry of Our Lord.] For the circumstances under which this return to Capernaum occurred, and a comparison between Mark’s account of the discourse and that of Matthew, see on Matt. 18:1.

34. They held their peace. Literally, “they remained silent,” or “they kept on being silent.” They persistently declined to reply to Jesus’ question (v. 33).

Disputed. Gr. dialegomai, “to argue,” or “to dispute.”

35. Desire to be first. Here Jesus comes to the heart of the problem—each of the Twelve desired to be “first” in the kingdom they all soon expected the Lord to establish (see on Matt. 18:1). They forgot that true greatness involves the renunciation of greatness as an objective in life. The moment a man sets out to be great he gives evidence of littleness of soul. Compare Matt. 23:8–12; Mark 10:43, 44; Luke 22:24–26.

Servant. Gr.diakonos, from which comes the English word “deacon” (see Phil. 1:1; 1 Tim. 3:8, 12). A diakonos is one who ministers to the needs or wants of another and might be either a “slave” or a freeman, though the word implies service rendered voluntarily. Another Greek word commonly translated “servant,”doulos, means a “slave” in the usual sense of the word. In the NT diakonos is commonly used of a “minister” of the gospel (see 1 Cor. 3:5; Eph. 3:7; 1 Thess. 3:2). The kingdom of heaven is essentially a matter of rendering service to God and to one’s fellow men, not of receiving it from them. True love is essentially a matter of giving love rather than of demanding it (see on Matt. 5:43). He is greatest who loves God and his fellow men most and serves them best.

37. Receiveth not me. See on John 12:44, 45.

38. John answered him. Not in the sense of answering a specific question by Jesus but in the sense of commenting on Jesus’ preceding remarks. These remarks had aroused in John a suspicion that the rebuke he and his brother James had administered upon a previous occasion to one working in Jesus’ “name” was not proper (cf. DA 437).

We saw one. The fact that the incident here referred to involved only John and James suggests the possibility that it may have occurred during the course of the Third Galilean Tour, when the two brothers had gone forth together (see on Matt. 10:5; Mark 3:14).

He followeth not us. He was not one of the regular, acknowledged disciples of Jesus.

We forbad him. Or, “we hindered him.” For a similar attitude of intolerance on the part of James and John upon another occasion shortly after this, see on Luke 9:54. Upon the present occasion James and John had excused their conduct on the basis that they were jealous for the honor of their Master; in reality, jealousy for their own honor had prompted the action (see DA 437). They rebuked the man for doing what they thought they had the exclusive right to do (see on Matt. 10:8). But even though James and John were disciples, and had the “keys” of the kingdom in their hands (see on Matt. 16:19; 18:18), they had no right to lord it over others. Their commission was positive rather than negative; they were to be zealous in carrying out the orders given them, but had no right to dictate to others. It is the evil one who leads religious leaders to think it their duty to coerce other men into the pattern of conduct and belief they conceive to be right.

39. Forbid him not. That is, stop hindering him. We have no right to force other men to conform to our ideas and opinions, or to follow our methods of labor (see DA 438; cf. Num. 11:27–29).

Miracle. Gr. dunamis (see p. 208).

In my name. Peter (see Acts 3:6–8) and Paul (see Acts 16:16–18) and probably all the other disciples, when they performed miracles, did so in the “name” of Jesus.

Lightly. Gr. tachu, “soon,” “speedily,” “right away,” or “without delay.” To perform a miracle in the name of Jesus would be to recognize His power and authority. One who did a miracle in Christ’s name would not immediately contradict the very power on which he depended for the performance of the miracle.

40. Not against us. Compare the reverse statement of the same truth in Matthew (see on ch. 12:30). The two are not mutually exclusive, but rather complementary. Obviously a man cannot be both for and against Jesus at the same time. If the man James and John rebuked was found doing the same work Jesus did, and doing it in the name of Jesus, it must be that God was working with and through him.

On our part. That is, for us, or on our side.

41. A cup. See on Matt. 10:42.

Because ye belong. See on Matt. 5:11; 10:18, 42. The character of the deed is determined by the motive that prompts it.

Verily. Gr. ameµn (see on Matt. 5:18).

Not lose his reward. See on Matt. 5:12; 19:29.

42. Whosoever shall offend. See on Matt. 18:6.

43. If thy hand offend. See on Matt. 5:29, 30; 18:8.

Never shall be quenched. See on Isa. 66:24; Matt. 3:12. “The fire that never shall be quenched” is equivalent to “everlasting fire” in the parallel passage in Matthew (see ch. 18:8; see on ch. 5:22).

44. Where their worm. Important textual evidence may be cited (cf. p. 146) for the omission of vs. 44, 46, as having been inserted here from v. 48. See on v. 48.

45. If thy foot offend. See on Matt. 5:29 , 30; 18:8.

46. Where their worm. See on vs. 44, 48.

47. If thine eye offend. See on Matt. 5:29, 30; 18:8, 9.

Kingdom of God. See on Matt. 3:2; 4:17; 5:3; Luke 4:19.

48. Worm. Gr. skoµleµx, “a maggot,” or “a worm.” As Major, Manson, and Wright (The Mission and Message of Jesus, p. 123) comment, “The undying worm is not the symbol of a soul which cannot die, but is the symbol of corruption which cannot be purged.” In v. 43 “life” is set forth in contrast with “the fire that never shall be quenched.” In Rom. 6:23 and many other scriptures “life” stands in contrast with “death.” In John 3:16 the contrast is between “everlasting life” and “perishing.” It is obvious that Jesus here intends the same contrast. “The fire is not quenched” stands in apposition to “their worm dieth not,” and is an equivalent expression, yet it seems incongruous that maggots should pursue their work in the presence of fire. There is nothing in the word skoµleµx, “worm,” that even remotely justifies the popular explanation equating “worm” with “soul” (see on Isa. 66:24), a fact recognized by almost all commentators, whatever they may think personally about the state of man in death.

49. Salted with fire. Concerning salt as a preserving agent see on Matt. 5:13. Fire may be considered as a purifying agent, or as a symbol of the final judgment (see on Matt. 3:10). The meaning of this cryptic statement is not entirely clear, and depends entirely upon the immediate context for a satisfactory explanation. To be “salted with fire” probably means that “every one” will pass through the fires of affliction and purification in this present life (see on Job 23:10) or through the fires of the last day. Fire either removes the dross from this present life or destroys the life itself on the last great day. Salt preserves what is good (see on Mark 9:50).

Every sacrifice. In the ancient sanctuary service salt was added to every sacrifice (see on Lev. 2:13). Its presence signified that only the righteousness of Christ could make the offering acceptable to God (cf. DA 439).

50. Salt is good. See on Matt. 5:13.

Have salt in yourselves. If the disciples had the “salt of the covenant” (Lev. 2:13) it would restrain the unfortunate tendencies that had led to the discussion of who is greatest in the kingdom of heaven.

Have peace. A fitting climax to the discourse, an admonition to refrain from further argument on the subject, a warning against jealousy and the spirit of rivalry.

Ellen G. White comments

1–9EW 162–164

2–8DA 419–425

3     AA 33; DA 739

5     DA 422

7     SR 207

9–29DA 426–431

14–16DA 427

17–27DA 428; GC 515

22, 23  DA 429

23   CW 108; FE 341; MH 65; ML 9; PK 157; 2T 140

24   TM 518

29   IT 344

30, 31  DA 432

30–50DA 432–442

33   DA 434

34, 35  SL 55; 4T 226

35   DA 435

36–40SL 56

37   ML 202

37–39DA 437

38   CSW 85

39   AA 543

40   CSW 85

42   5T 244, 483

42–45DA 438

43–45AA 312

49, 50  DA 439